李汝珍年谱

<镜花缘>的作者李汝珍,字松石,直隶大兴(今属北京市)人,长期定居海州之板浦(今属江苏省连云港市).其生平史料极为匮乏,给研究其作品带来莫大困难.笔者不揣愚陋,拟在前人已做工作基础上,就有关现有资料草成一简谱,谨以就正于识者.乾隆二十八年(1763),大约生于此年.     

The East Anglian chronicle

Abraham's sacrifice. Very early on, this Biblical theme became the subject of a number of representations who did not vary much, having a rich and precocious theology as their base: the sacrifice of Isaac prefiguring that of Christ on the Cross. The anecdotal development is one of the major variants. The dramatization of the scene in miniatures, especially noticeable from the 13th century onward, enriched the stylistic effects. The social changes that took place in medieval western Europe in the 15th and 16th centuries (the place of children, attitudes to death...) provoked a final evolution. The previous embellishments were reorganized to take into account the preoccupations of the day.     

白行简年谱

说明:本谱所参朱金城《自居易年谱》、顾学颉《白居易年谱简编》、宋陈振孙《白文公年谱》、清汪立名《白香山年谱》,首见用全称,后用简称,即"朱谱""顾谱""陈谱""汪谱".     

刘喜海年谱

刘喜海,字吉甫,号燕庭(又作燕亭、砚庭),别号三巴子,祖籍山东诸城.室名嘉荫簃、味经书屋、十七树梅花山馆、来凤堂等.     

佛罗伦萨 迷清翡冷翠

领主广场是佛罗伦萨的心脏。它一反典型的方形,以L字呈现。这种格局,让人错觉它的面积其实不大。但是无处不在的文艺复兴时期的遗迹,让人感觉它曾经庞大的气势一直在这里留存。     

宋张文节公(知白)年谱

一、宋张文节公(知白)年谱序 宋张文节公讳知白,字用晦,沧州清池人.其生平立朝大节,详于<宋史>本传.综公一生为国为家,惟忠惟孝.     

范祖禹年谱简编

范祖禹(1041-1098),北宋中期著名历史学家,生于仁宗庆历元年,卒于哲宗元符元年,年五十八.祖禹史学著作宏富,其单独撰述的《唐鉴》十二卷,是祖禹史学的代表作.祖禹参与编修《资治通鉴》十五年,对《资治通鉴》的成书作出了重大贡献.     

The historicity of Jordan Fantosme's chronicle

A reassessment of the literary and aesthetic value of his Chronicle, undertaken in the course of preparing a new edition of that work, shows Jordan Fantosme to be vastly different from the feeble versifier, unable even to dispense accurately the twelve syllables of an Alexandrine line, he has sometimes been taken for. He is a highly competent and innovating prosodist and a talented story-teller quite capable of inventing or manipulating episodes for stylistic reasons, as is shown by reference to three of the vivid historical vignettes for which the Chronicle is frequently and somewhat misleadingly praised. It is suggested that historians should show caution before accepting as factually true incidents detailed by Jordan Fantosme which are not supported from other sources.     

The early section of the Worcester chronicle

The Latin chronicle traditionally attributed to Florence of Worcester is examined, and it is suggested that its early portion, down to the end of the reign of Æthelred the Unready, was compiled at Ramsey Abbey in Huntingdonshire during the last two decades of his reign. The repercussions of this on the transmission of the vernacular texts of the Anglo-Saxon chronicle are explored.     

The early section of the Worcester chronicle

The Latin chronicle traditionally attributed to Florence of Worcester is examined, and it is suggested that its early portion, down to the end of the reign of Æthelred the Unready, was compiled at Ramsey Abbey in Huntingdonshire during the last two decades of his reign. The repercussions of this on the transmission of the vernacular texts of the Anglo-Saxon chronicle are explored.     

An English chronicle entry on Robin Hood

This short article introduces a previously unknown pre-Reformation chronicle entry about Robin Hood. Until now, no English chronicle entry has been discovered, and only Scottish authors are thought to have set Robin in a chronological context. The new find places Robin Hood in Edward I's reign, thus supporting the belief that his legend is of thirteenth-century origin. It contains a uniquely negative assessment of the outlaw, and provides rare evidence for monastic attitudes towards him (topical, in light of the outlaw's anti-monastic behaviour). By mentioning Sherwood it buttresses the evidence for a medieval connection between Robin and the Nottinghamshire forest with which he has become so closely associated. It also constitutes more evidence for the strength of West Country Robin Hood traditions in the late middle ages.     

An English chronicle entry on Robin Hood

This short article introduces a previously unknown pre-Reformation chronicle entry about Robin Hood. Until now, no English chronicle entry has been discovered, and only Scottish authors are thought to have set Robin in a chronological context. The new find places Robin Hood in Edward I's reign, thus supporting the belief that his legend is of thirteenth-century origin. It contains a uniquely negative assessment of the outlaw, and provides rare evidence for monastic attitudes towards him (topical, in light of the outlaw's anti-monastic behaviour). By mentioning Sherwood it buttresses the evidence for a medieval connection between Robin and the Nottinghamshire forest with which he has become so closely associated. It also constitutes more evidence for the strength of West Country Robin Hood traditions in the late middle ages.     

The historicity of Jordan Fantosme's chronicle

A reassessment of the literary and aesthetic value of his Chronicle, undertaken in the course of preparing a new edition of that work, shows Jordan Fantosme to be vastly different from the feeble versifier, unable even to dispense accurately the twelve syllables of an Alexandrine line, he has sometimes been taken for. He is a highly competent and innovating prosodist and a talented story-teller quite capable of inventing or manipulating episodes for stylistic reasons, as is shown by reference to three of the vivid historical vignettes for which the Chronicle is frequently and somewhat misleadingly praised. It is suggested that historians should show caution before accepting as factually true incidents detailed by Jordan Fantosme which are not supported from other sources.     

文艺复兴时期佛罗伦萨的婚姻特点

佛罗伦萨是欧洲文艺复兴的发源地和文化中心,本文通过分析文艺复兴时期佛罗伦萨的婚姻与宗教及教会、阶级集团、财富、城乡地区、鼠疫和婚外性行为的关系。来揭示社会转型时期佛罗伦萨的婚姻状况。据此全面理解文艺复兴时期的社会变化及时代特征。